Compass Psychotheology and the Christian Faith

Welcome to compass psychotheology, a new field of learning that offers a unique perspective for those interested in:

*The integration of psychology and theology

*A modern method for building connections between behavioral science and orthodox Christianity

*An approach for promoting psychological and spiritual health in churches, and personality wholeness in Christian discipleship

*An expression of the Christian psychology of religion in dialogue with other world beliefs

*An enrichment of Christian doctrine and Bible study with the best insights from contemporary psychology

*A Christian personality theory to complement existing Freudian, Jungian, Behavioral, and Humanistic personality theories

*A Christ-centered foundation for the healing and growth tools of the Self Compass and Compass Therapy

Though compass psychotheology has been on the scene for less than two decades, its has proponents in American seminaries of every denomination, including both Protestant and Catholic traditions. 

Professors at academic institutions throughout North American have praised the Compass Series books, applying these principles within their specialties in the following fields, listed alphabetically:

Applied Theology, Behavioral Science, Biblical Counseling, Biblical Studies, Chaplaincy, Church History, Clinical Counseling, Clinical Psychology, Clinical Pastoral Education, Counseling, Discipleship, Marriage and Family Therapy, Missions, New Testament, Pastoral Counseling, Pastoral Ministry, Pastoral Psychotherapy, Pastoral Theology, Philosophy, Practical Theology, Psychiatry, Personality Theory, Psychology of Religion, Psychotherapy, Psychology, Spiritual Formation, and Systematic Theology.

Donald G. Bloesch, premier Evangelical-ecumenical theologian, who provided theological input on two of our books, writes: "The Montgomerys offer a bridge-building effort to bring together the concerns of modern psychotherapy and the historic Trinitarian faith: deserves critical examination."

Thomas G. Plante, clinical psychologist and associate professor of psychiatry at Stanford University School of Medicine, writes: "Dr. Dan and Kate Montgomery's Compass Theory well integrates Christian theology with clinical, developmental, and personality psychology theory and practice. An excellent example of the integration of psychology and religion from a Christian perspective. I for one will recommend it to colleagues and clients alike!"

Paul Cardinal Poupard at the Vatican, writes: "This is no New Age waffle clouded in a mystique of blurb, but a useful tool for those seeking to address personality issues and quench their innate spiritual thirst with the living-water which truly satisfies. Well done!"

Ray S. Anderson, professor of theology and ministry at Fuller Seminary, writes: "Compass Psychotheology is a stunning and stimulating contribution to the literature that integrates psychology and theology. I recommend it as required reading."

Linda M. Marten, psychologist and professor of biblical counseling at Dallas Theological Seminary, writes: "In Compass Psychotheology we finally have a bridge that connects personality theory with Trinitarian faith."

These theory-building efforts first began in my seminary years forty years ago. God had called me out of medical school to study Bible and theology in seminary. Ordained as a minister, God then commissioned me, in an unforgettable moment where he spoke to me out loud, to become his psychologist, a healer of the soul.

In obedience to this heavenly calling, I became licensed as a psychologist, and as a marriage and family therapist. Over the next thirty-five years I sought to serve Christ and people by doing psychotherapy and writing books. Only God knows how faithfully I've fulfilled his commission to go forth, healing and helping, as best I could.

Some years back the Lord extended this original calling to include my wife, Kate, as co-developer of all that would follow. Kate had served as a professor of child and family development for twenty years, when God told us in prayer that she was to leave college teaching, and join with me in developing what came to be the Self Compass, Compass Therapy, and Compass Psychotheology.

This blog, like our Compass Series books, is born out of our mutual prayer and daily "integration seminars," as well like to call them, where we never tire of exploring every trustworthy connection between psychology and the Christian faith.

How, you might ask, have we had the time to raise three children and enjoy eight grandchildren—not to mention aerobic walking and Tango dancing?

Not easily. We've often burned the midnight oil and done our writing in short, strategic bursts, like this post today. And we took creative writing courses at Stanford and Berkeley literally on the run. Isn't this how most of us live in the modern world?

We invite you to enter the world of compass psychotheology and discover what it means to you!

How To Integrate Psychology and Theology

To some, it is a scandalous position; for others, even worse—it is unreasonable.

To propose, as compass psychotheology does, that psychology finds its purpose when grounded in the Trinitarian God. And that theology is distorted unless examined under the lens of psychology.

Further, compass psychotheology proposes that it is possible to summarize the God-human relationship with a two word equation. An equation developed from the Biblical salvation narrative, asserting that human beings derive their nature as persons within the loving interpersonal field of the Triune God. An equation which assumes that human beings, distinct from all other creatures, are created in the image of God and called to become persons in communion and communication with the Father, Son, and Holy Spirit.

The Two Word Equation for Existential Intimacy with God:

Compass psychotheology proposes that the diagram below illustrates the metaphysical foundation of human beings and the existential intimacy possible between God and every person. What does it mean, that God desires existential intimacy with each person?

We suggest that God’s most identifying trait is his existence as infinite Subject (represented by the upper case “I AM”)—a divine center of uncreated personal awareness designated by the eternal title, “I AM” (Ex 3:14, Jn 8:58). And that it is through God’s eagerness to share his essential Being that he urges each person (represented by the lower case “i am”) into a relationship of love and reciprocity.

Such loving participation in God is not pantheism, for God is the transcendent Creator, while humans are finite, non-divine creatures and never cease being so. People depend upon God’s Being as the cosmological foundation of life and truth, while God depends upon no one. “God lives in creation in a God-like way, and the world lives in God in a world-like way.”

God desires people to participate in communion with the Trinity and others. People are fulfilled to the extent that they do. This notion of God’s one-on-one participation in intimate dialogue with individuals presupposes that God is not only an immutable essence, but also a living person whose nature defines the meaning of personhood (Nah 1:4-5).

“I AM” Yearns for Relationship with “i am”

Again then, what does it mean, that God desires existential intimacy with each person? For one thing, it means that God is relational. Time after time in the Old Testament, Yahweh calls out for his people to hear his voice. He says that if they are to boast, they should boast of knowing him:

But let the man who boasts, boast of this,

That he understands and knows me.

For I am Yahweh who acts in steadfast loyalty,

Justice, and right upon the earth;

For in these things I delight—Yahweh’s word (Jer 9:23).

The Lord initiates relationships with individuals that grow over time, modulated to the person’s level of maturity and God’s own desire for affiliation. One can see this in Yahweh and his bond with Abraham. Hagar. Hannah. Samuel. David. Solomon. With the prophets. Each relationship is different; each has its own rhythm of communion and communication.

On occasion God relates as confidant or companion. With Moses, for example, “the Lord used to speak to Moses face to face, as one speaks to a friend” (Ex 33:11). With Ezekiel, Yahweh relays the reasons for his harsh judgment of his own people and discloses the pain he feels as a consequence.

Above all, God demonstrates his personal fidelity to individuals. When Jeremiah receives his call from the Lord, he is told: “Before I formed you from the womb, I knew you intimately” (Jer 1:5). The Hebrew word yada, “know,” expresses God’s longing for relational closeness, for it means to know intimately, as a man and woman know each other in marriage (Gen 4:1).

The quality of partnership, friendship, and fellowship that God desires with persons finds expression in the Greek word koinonos. This term is used in the Gospels—and by Peter, John, and Paul—to capture the intimacy of people’s participation in the divine nature. Such dialogue reveals the heart of God as reaching out to people, always seeking a faithful response.

Through the prophet Zephaniah, in a poem that could hardly be more transparent, God conveys the essence of his wish for existential intimacy:

Yahweh your God (is) in your midst.

A mighty hero who saves.

He will delight over you with joy;

He will be quiet (over you) in his love;

He will rejoice over you with singing (Zeph 3:17).

The Good News is that through Jesus Christ God has opened the doorway to friendship that starts now and lasts forever. As Jesus says, “Look! I stand at the door and knock. If you hear my voice and open the door, I will come in, and we will share a meal together as friends” (Rev 3:20).